ing; it is not the eating, nor it is not the drinking, that is to be blamed, but the excess. So in pride.

King.

A king is a thing men have made for their own sakes, for quietness sake; just as in a family one man is appointed to buy the meat if every man should buy, or if there were many buyers, they would never agree; one would buy what the other liked not, or what the other had bought before, so there would be But that charge being committed to one, he, according to his discretion, pleases all. If they have not what they would have one day, they shall have it the next, or something as good.

a confusion.

Heresy.

'Tis a vain thing to talk of an heretic, for a man for his heart can think no otherwise than he does think. In the primitive times there were many opinions, nothing scarce, but some or other held. One of these opinions being embraced by some prince, and received into his kingdom, the rest were condemned as heresies; and his religion, which was but one of the several opinions, first is said to be orthodox, and so to have continued ever since the apostles.

Learning and Wisdom.

No man is wiser for his learning: it may administer matter to work in, or objects to work upon; but wit and wisdom are born with a man.

Oracles.

Oracles ceased presently after Christ, as soon as nobody believed them just as we have no fortunetellers, nor wise men [wizards], when nobody cares for them. Sometimes you have a season for them, when people believe them; and neither of these, I conceive, wrought by the devil.

Dreams and Prophecies.

Dreams and prophecies do thus much good: they make a man go on with boldness and courage upon a danger, or a mistress. If he obtains, he attributes much to them; if he miscarries, he thinks no more of them, or is no more thought of himself.

Sermons.

Nothing is text but what is spoken of in the Bible, and meant there for person and place; the rest is application, which a discreet man may do well; but 'tis his scripture, not the Holy Ghost's.

First, in your sermons use your logic, and then your rhetoric rhetoric without logic is like a tree with leaves and blossoms, but no root.

Libels.

Though some make light of libels, yet you may see by them how the wind sits: as, take a straw and throw it up into the air, you shall see by that which way the wind is, which you shall not do by casting up a stone. More solid things do not show the complexion of the times so well as ballads and libels.

Devils in the Head.

A person of quality came to my chamber in the Temple, and told me he had two devils in his head, (I wondered what he meant), and, just at that time, one of them bid him kill me. With that I began to be afraid, and thought he was mad. He said he knew I could cure him, and therefore intreated me to give him something, for he was resolved he would go to

nobody else. I, perceiving what an opinion he had of me, and that it was only melancholy that troubled him, took him in hand, warranted him, if he would follow my directions, to cure him in a short time. I desired him to let me be alone about an hour, and then to come again; which he was very willing to. In the mean time, I got a card, and wrapped it up handsome in a piece of taffeta, and put strings to the taffeta; and when he came, gave it to him to hang about his neck; withal charged him, that he should not disorder himself, neither with eating or drinking, but eat very little of supper, and say his prayers duly when he went to bed; and I made no question but he would be well in three or four days. Within that time I

went to dinner to his house, and asked him how he did? He said he was much better, but not perfectly well; for, in truth, he had not dealt clearly with me; he had four devils in his head, and he perceived two of them were gone, with that which I had given him, but the other two troubled him still. Well,' said I, 'I am glad two of them are gone; I make no doubt to get away the other two likewise.' So I gave him another thing to hang about his neck. Three days after, he came to me to my chamber, and professed he was now as well as ever he was in his life, and did extremely thank me for the great care I had taken of him. I, fearing lest he might relapse into the like distemper, told him that there was none but myself and one physician more in the whole town that could cure the devils in the head, and that was Dr Harvey (whom I had prepared), and wished him, if ever he found himself ill in my absence, to go to him, for he could cure his disease as well as myself. The gentleman lived many years, and was never troubled after.

We quote the following morsel from the preface to Selden's History of Tithes:'

[Free Inquiry.]

For the old sceptics that never would profess that they had found a truth, yet showed the best way to scarch for any, when they doubted as well of what those of the dogmatical sects too credulously received

for infallible principles, as they did of the newest conclusions. They were indeed, questionless, too nice, and deceived themselves with the nimbleness of their own sophisms, that permitted no kind of established truth. But, plainly, he that avoids their disputing levity, yet, being able, takes to himself their liberty of inquiry, is in the only way that in all kinds of studies leads and lies open even to the sanctuary of truth; while others that are servile to common opinion and vulgar suppositions, can rarely hope to be admitted nearer than into the base court of her temple, which too speciously often counterfeits her inniost sanctuary.

JAMES USHER.

This celebrated scholar was

He

The man who, along with Selden, at this time contributed most to extend the reputation of English learning throughout civilised Europe, was his friend JAMES USHER, archbishop of Armagh, and born at Dublin in 1581, and would have devoted primate of Ireland. himself to the law, had not the death of his father, whose wishes pointed to that profession, allowed him to follow his own inclination for theology, succeeded to his father's estate, but, wishing to devote himself uninterruptedly to study, gave it up to his brother, reserving for himself only a sufficiency for his maintenance at college and the purchase of books. He early displayed great zeal against the Roman Catholics; and, notwithstanding the mildness of his personal character, continued throughout his life to manifest a highly in

cient state of Ireland and the history of Dublin: these were afterwards inserted by Camden in his 'Britannia. For thirteen years subsequently to 1607, Usher filled the chair of divinity in the university of Dublin, in performing the duties of which he confined his attention chiefly to the controversies between the Protestants and Catholics. At the convocation of the Irish clergy in 1615, when they determined to assert their independence as a national church, the articles drawn up on the occasion emanated chiefly from his pen; and by asserting in them the Calvinistic doctrines of election and reprobation in their broadest aspect, as well as by his advocacy of the rigorous observance of the Sabbath, and his known opinion, that bishops were not a distinct order in the church, but only superior in degree to presbyters, he exposed himself to the charge of being a favourer of Puritanism. Having been accused as such to the king, he went over to England in 1619, and, in a conference with his majesty, so fully cleared himself, that he was ere long appointed to the see of Meath, and in 1624 to the archbishopric of Armagh. Soon afterwards he gave evidence of his intolerant spirit towards the Catholics, by acting as the leading man at the drawing up of a protestation commencing thus: The religion of the Papists is superstitious and idolatrous; their faith and doctrine erroneous and heretical; their church, in respect of both, apostatical. To give them, therefore, a toleration, or to consent that they may freely exercise their religion, and profess their faith and doctrine, is a grievous sin.' At a subsequent period, Usher's zeal showed itself in a more creditable shape on the occasion of a letter from the king to the Irish archbishops, complaining of the increase of Popery in Ireland. He invited persons of the Catholic persuasion to his house, and endeavoured to convert them by friendly argument, in which attempt his great skill in disputation is said to have given him considerable success. During the political convulsions of Charles's reign, Usher, in a treatise entitled The Power of the Prince, and Obedience of the Subject, maintained the absolute unlawfulness of taking up arms against the king. The Irish rebel

lion, in 1641, drove him to England, where he settled at Oxford, then the residence of Charles. Subsequently the civil war caused him repeatedly to change his abode, which was finally the Countess. of Peterborough's seat at Ryegate, where he died in 1656, at the age of seventy-five. Most of his writings relate to ecclesiastical history and antiquities, and were mainly intended to furnish arguments against the Catholics; but the production for which he is chiefly celebrated is a great chronological work entitled Annales, or Annals,' the first part of which was published in 1650, and the second in 1654. It is a chronological digest of universal history, from the creation of the world to the dispersion of the Jews in Vespasian's reign. The author intended to add a third part, but died before accomplishing his design. In this work, which was received with great applause by the learned throughout Europe, and has been several times reprinted on the continent, the author, by fixing the three epochs of the deluge, the departure of the Israelites from Egypt, and their return from Babylon, has reconciled the chronologies of sacred and profane history; and down to the present time, his chronological system is that which is generally received. A posthumous work, which he left unfinished, was printed in 1660, under the title of Chronologia Sacra; it is accounted a valuable production, as a guide to the study of sacred history, and as showing the grounds and calculations of the principal epochs of the Annals.'

WILLIAM CHILLINGWORTH.

WILLIAM CHILLINGWORTH was a still more prominent, though less bigoted, opposer of the doctrines of the church of Rome, than his contempo

rary Usher. This famous polemic was born at Oxford in 1602, and studied there. An early love of disputation, in which he possessed eminent skill, brought upon him such a habit of doubting, that his opinions became unsettled on all subjects, insomuch that a Jesuit, named Fisher, was able to argue him into a belief of the doctrines of Popery. The chief argument which led to this result was that which maintained the necessity of an infallible living guide in matters of faith, to which character

the Roman Catholic church appeared to him to be best entitled. For some time after this, he studied at the Jesuits' college at Douay; but his friends induced him to return to Oxford, where, after additional study of the points of difference, he declared in favour of the Protestant faith. This drew him into several controversies, in which he employed the arguments that were afterwards methodically stated in his famous work entitled The Religion of the Protestants a Safe Way to Salvation, published in 1637. This treatise, which has placed its author in the first rank of religious controversialists, is considered a model of perspicuous reasoning, and one of the ablest defences of the Protestant cause. The author maintains that the Scripture is the only rule to which appeal ought to be made in theological disputes; that no church is infallible; and that the apostles' creed embraces all the necessary points of faith. The latitudinarianism of Chillingworth brought upon him the appellations of Arian and Socinian; and his character for orthodoxy was still further shaken by his refusal to accept of preferment, on condition of subscribing the thirty-nine articles. His scruples having, however, been overcome, he was promoted, in 1638, to the chancellorship of Salisbury. During the civil war, he zealously adhered to the royal party, and even acted as engineer at the siege of Gloucester in 1643. He died in the succeeding year. Lord Clarendon, who was one of his intimate friends, has drawn the following

character of this eminent divine:- He was a man of so great a subtilty of understanding, and so rare a temper in debate, that, as it was impossible to provoke him into any passion, so it was very difficult to keep a man's self from being a little discomposed by his sharpness and quickness of argument, and instances, in which he had a rare facility, and a great advantage over all the men I ever knew.' Writing to a Catholic, in allusion to the changes of his own faith, Chillingworth says I know a man, that of a moderate Protestant turned a Papist, and the day that he did so, was convicted in conscience that his yesterday's opinion was an error. The same man afterwards, upon better consideration, became a doubting Papist, and of a doubting Papist a confirmed Protestant. And yet this man thinks himself no more to blame for all these changes, than a traveller, who, using all diligence to find the right way to some remote city, did yet mistake it, and after find his error and amend it. Nay, he stands upon his justification so far, as to maintain that his alterations, not only to you, but also from you, by God's mercy, were the most satisfactory actions to himself that ever he did, and the greatest victories that ever he obtained over himself, and his affections, in those things which in this world are most precious. In the same liberal spirit are written the following passages, extracted from his great work:—

[Against the Employment of Force in Religion.]

I have learned from the ancient fathers of the church, that nothing is more against religion than to force religion; and of St Paul, the weapons of the Christian warfare are not carnal. And great reason; for human violence may make men counterfeit, but cannot make them believe, and is therefore fit for nothing but to breed form without and atheism within. Besides, if this means of bringing men to embrace any religion were generally used (as, if it may be justly used in any place by those that have power, and think they have truth, certainly they cannot with reason deny, but that it may be used in every place by those that have power as well as they, and think they have truth as well as they), what could follow but

*

the maintenance, perhaps, of truth, but perhaps only the profession of it, in one place, and the oppression of it in a hundred? What will follow from it but the preservation, peradventure, of unity, but, peradventure, only of uniformity, in particular states and churches; but the immortalising the greater and more lamentable divisions of Christendom and the world? And, therefore, what can follow from it but, perhaps, in the judgment of carnal policy, the temporal benefit and tranquillity of temporal states and kingdoms, but the infinite prejudice, if not the desolation, of the kingdom of Christ? But they that know there is a King of kings, and Lord of lords, by whose will and pleasure kings and kingdoms stand and fall, they know that to no king or state anything can be profitable which is unjust; and that nothing can be more evidently unjust than to force weak men, by the profession of a religion which they believe not, to lose their own eternal happiness, out of a vain and needless fear lest they may possibly disturb their temporal quietness. There is no danger to any state from any man's opinion, unless it be such an opinion, by which disobedience to authority, or impiety, is taught or licensed (which sort, I confess, may justly be punished as well as other faults), or unless this sanguinary doctrine be joined with it, that it is lawful for him by human violence to enforce others to it. Therefore, if Protestants did offer violence to other men's consciences, and compel them to embrace their

reformation, I excuse them not.

son,

[Reason must be appealed to in Religious Discussions.] But you that would not have men follow their rea,what would you have them follow their passions, or pluck out their eyes, and go blindfold? No, you say; you would have them follow authority. In God's name let them; we also would have them follow authority; for it is upon the authority of univer sal tradition that we would have them believe Scripture. But then, as for the authority which you would have them follow, you will let them see reason why they should follow it. And is not this to go a little about-to leave reason for a short turn, and then to come to it again, and to do that which you condemn in others? It being, indeed, a plain impossibility for any man to submit his reason but to reason; for he that doth it to authority, must of necessity think himself to have greater reason to believe that authority.

A collection of nine sermons, preached by Chillingworth before Charles I., has been frequently printed. From one of these we select the following animated expostulation with his noble hearers :

[Against Duelling.]

But how is this doctrine [of the forgiveness of injuries] received in the world? What counsel would

men, and those none of the worst sort, give thee in such a case? How would the soberest, discreetest, well-bred Christian advise thee? Why, thus: If thy brother or thy neighbour have offered thee an injury, or an affront, forgive him? By no means; thou art utterly undone, and lost in reputation with the world, if thou dost forgive him. What is to be done, then? Why, let not thy heart take rest, let all other business and employment be laid aside, till thou hast his blood. How! A man's blood for an injurious, passionate speech-for a disdainful look? Nay, that is not all: that thou mayest gain among men the reputation of a discreet, well-tempered murderer, be sure thou killest him not in passion, when thy blood is hot and boiling with the provocation; but proceed with as great temper and settledness of reason, with as much discretion and preparedness, as thou wouldest to the communion : after several days' re